Maalouf wants to coexist with all the Maaloufs, agreeing with Geertz in the sense of use in of action, in the pragmatic sense. My identity, my properties: all the properties do not have, of course, the same importance, or does not have it at least simultaneously. But no of them lacks value completely. . taking from each of its ways of life which him has been useful. And all ways of life have not made him confuse understanding and the knowledge with the relation of being able to which Clastres alludes in its foundings. This power based on the idea of the superiority of the own culture and on the activity of the indifference towards the others (etnocentrismo) happens to the idea of oriented superiority to transform to the other like one same (globalisation-homogenization). In this type of etnocentrismo that has taken to so many real conflicts or no, Maalouf agrees with Geerzt when it says that its multiculturalidad does not lead to the disappearance of its identity but to a stumping of the cultural resistances, that is to say, is not describing to aculturizacin but a hybrid multiculturalidad.

Therefore, for Maalouf and Geerzt, not only wealth is not lost but the differences enrich and they make subtle for one and they become blurred for the other. This criterion is opposed with the pesimism of Lvi Strauus in its feeling of dissolution of the cultural differences. He is peculiar how, from different languages and/or persepecitvas, Lvi-Strauus and Maalouf agree in no to identify the identity of a person with the biological concept of Race. Maalouf says the human beings would only be identical at the time of to be born . The identity of a person is constituted by infinite elements that do not limit that they appear in official them registry .